Petrarch’s De otio religioso consciously uses the life of the religious merely as the Keywords:Coluccio Salutati; De otio religioso; Italian humanists; otium;. Petrarch’s two contemplative works, De vita solitaria and De otio religioso, are often regarded as different, and even opposed visions of life that. The translation is based on the version of the work in De otio religioso di Francesco Petrarca, edited by Giuseppe Rotondi, Studi e Testi
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Critics have not responded warmly to it. This virtue, how- ever, must not just be understood, but loved; for love only can direct the will to desire it. In so doing, Petrarch implies the valid- ity of classical authors for meditation on intellectual and moral virtues, and he revealed his prevailing interest in moral philosophy. Here now I mean to make good my intention and to express in writing what I was not able to do in person. O great philosophers and hard-working men whose natural intelligence overwhelms us, look at how we have overtaken you in grace and free blessings.
The argument, which is sustained by numerous quotations from the Scriptures, the church fathers, and classical authors, is conveyed in a paratactic, unmethodical fashion. He does not end the letter by leaving the cares of the world, as he has defined and pursued them in intellectual learning, behind.
Unlike Petrarch, however, he did not include among his sources the works of ancient authors. The uniqueness of this treatise cannot be fully understood with- reigioso placing it in context with the other works Petrarch wrote between andparticularly De vita solitaria The Life of Solitude. His tender and ardent passion for Laura Her translation captures effectively the meaning and tone of the Latin text.
In any case, the De otio did not prove popular with later Humanists, a tendency evidently still manifest in the modern obscurity of the work. From this perspective, Petrarch in De otio religioso focuses on the necessity to speculate not only on heavens but also on Earth, and to pursue not only theological but also moral virtues. Schearer religiooso only the English translation, so this is not a bilingual edition with the original text facing the translation.
Augustine in the Secretum, which he composed soon after the De otio. It is neither your fault nor our merit, but only the favor of God which has done this . The translation itself stays close to the original and yet reads smoothly.
Schearer Introduction by Ronald G. Above all, however, he studies the various facets of the De otio: The more the isolation of the monastery induces a feeling of safety, the higher are the risks of temptations.
On Religious Leisure (de Otio Religioso)
For Petrarch, the writing is what matters. Similarly, his cheerful self-congratulatory account of the way various courts competed to award him the laureateship plays against De otio’s grave warnings against love of honour and praise: In opposition to this interpretation, this paper illustrates that De otio religioso presents a humanist approach to religious solitude and introduces a new perspective on monastic relifioso activity.
This translation can be integrated into courses in medieval intellectual history and literary theory and could also be taught along other works of Petrarch, Dante, and Boccaccio.
Schearer faithfully and elegantly presents Petrarch’s exordium to the life of contemplation and offers the reader a fresh view into religioo spiritual world of fourteenth-century humanism. In translating the De otio, Schearer abandons the two-book structure of the Latin text and chooses instead to divide her translation into chapters p.
Visit our Beautiful Books page and find lovely books for kids, photography lovers and more. Since the solitary and the monk had the common goal of virtue, then religious and secular otia could not differ in principle: Following his learned disquisition on Christian contemplation, Petrarch recognizes his distance from religiosso monastic ideal and asks for the monks’ prayers: You have planted, but look at how we now harvest.
Analysis of previous works dealing with this theme, however, reveals that Petrarch considered religious life a privileged but not a unique way to God. It unfolds through self-investigation and does not linger in the abstract spec- ulation of the causes, but researches the principles of human actions so that they may be useful to others.
Given religioo these sources of sin are so interconnected, however, there is much overlap between these three parts.
De vita solitaria and De otio religioso : the perspective of the guest
They also instill in our breasts both love and zeal for what is good and hatred and abhorrence of evil. He grazed a large and foreign flock among the thickets of religios.
His imagination, indeed his very identity, is text-based, as his strongest Latin prose work, on the ascent of Mount Ventoux, shows clearly and with deliberate irony. A Humanistic Approach to Religious Solitude.
III. All in the Mind: Otium in the De Otio Religioso in: Petrarch and St. Augustine
Understandably the De otio dd, with its all-embracing condemnation of the life in the world and a glorification of withdrawal from it, was not popular with later humanists. Although not all schools of mysticism shared this anticlassicist position, C In other words, xe celebrating otium — an active leisure, or a life spent on studies, writing, contemplation, and friendship — De vita and De otio offer strong critiques of the contemporary political situation in Europe.
While I was contemplating your most holy hermitage and shrine Home Contact Us Help Free delivery worldwide. Check out the top books of the year on our page Best Books of Most important, the translation is enriched with an erudite and illuminating introduction by Ronald Witt. It is no wonder, then, as Witt points out, that the treatise has aroused little interest on the part of scholars.
The interconnectedness of pagan and Christian, and their necessary mutuality, is summarized in a noble passage, finely translated by Schearer: